RITE OF MIZRAIM
(Founded 1805)
This rite had 90 degrees. It was founded in 1805
at Milan by Le Changeur, Clavel, Marc Bedarride and
Joly, and was introduced into France in 1816.
Its trials of initiation were long and difficult, and
founded on what is recorded of the Egyptian and
Eleusinian mysteries.
Heckethorn states that this rite is essentially autocratic
there being no obligation on the Grand Master
to account for his actions.
In the Rosicrucian for January 1871 we read the
following notice (page 136).
" We have great pleasure in announcing that this
philosophic Masonic Rite (Ancient and Primitive Rite
of Mizraim) has been recently established in England
under authority derived from the Grand Council of
Rites for France, and that the Conservators General
held a meeting at Freemasons Tavern, on Wednesday,
the 28th December. The principal chairs were filled
by Ill. Bros. Wentworth Little 90° ; the Rt. Hon.
The Earl of Limerick 90°; and S. Rosenthal 90°;
by whom the ' Bective ' Sanctuary of Levites - the
33rd of the Rite - was duly opened...
407
408 OCCULT THEOCRASY
It was then anounced that the following brethren had
accepted office in the Rite : The Rt. Hon. the Earl of
Bective, Sovereign Grand Master, etc., etc. "
The Rite of Mizraim was amalgamated with that of
Memphis in 1775, when John Yarker, as stated by
Freke Gould 1 " sanctioned the communication of the
degrees of Mizraim to members of the Rite of Memphis,
the former having no separate governing body in this
country " (England).
" According to an official statement, repeated in
every number of the Kneph : " France (having) abandoned
the Rite, and the Ill. Gd. Hierophant, J. E.
Marconis, 33°, 97°, having died in 1868, Egypt took
full possession. The Craft Gd. Lodge, our Antient and
Primitive Rite, and the Antient and Accepted Rite,
executed a tripartite Treaty to render mutual aid, and
restored the Sov. Gd. Mystic Temple - Imp. Council
Cen., 96°, presided over by a Gd. Hierophant, 97°,
in 1775. "
Essentially Jewish, the historical activities of this
order to date are interesting.
Some years ago, a document to which the reader
must be referred, The Protocols of the Wise Men or
Elders of Zion 2, was brought to light. Abstracted from
a Jewish Lodge of Mizraim in Paris, in 1884, by Joseph
Schorst, later murdered in Egypt, it embodied the programme
of esoteric Judaism. Schorst was the son of
a man who, in 1881, had been sentenced in London
to ten years penal servitude for counterfeiting.
Before studying these Protocols however, the reader
should be made acquainted with a few facts.
This document was first published in 1905 at Tsarskoe
1. Robert Freke Gould, The History of Freemasonry, vol. II,
p. 135.
2. L. Fry, Waters Flowing Eastward.
RITE OF MIZRAIM
Selo (Russia), embodied in a book called The Great
Within the Small written by Sergius A. Nilus.
In January 1917, a second edition, revised and
documented, was ready, but before it could be put on
the market for distribution and sale, the revolution
had taken place (March 1917), and the Provisional
Government had been replaced by that of Kerensky
who himself gave the order to have the whole edition
of S. A. Nilus's book destroyed. It was burnt.
A few copies however had been distributed, one of
them found its way to England, one to Germany and
one again to the United States of America in 1919.
In each of these three countries, a few people determined
to make a close study of the document with the
result that it was soon published everywhere.
In England, it was and still is published by an organization
called " The Britons ".
In Germany, a remarkable work was done by Gottfried
zum Beck.
In France, it was published by Mgr. Jouin of the
Revue Internationale des Societes Secretes and by the
fearless M. Urbain Gohier of Vieille France.
In the United States, two anonymous editions were
published, one by Small Maynard of Boston, and the
other, later, by the Beckwith Company.
Then editions appeared in Italian, Russian, Arabic
and even Japanese.
No sooner had the document been made public
than loud protests were heard coming from all sections
of dispersed Israel. Writers and lecturers were recruited
to deny the assertion and shatter the growing belief
of a Jewish conspiracy for the political, economic and
legislative dominion of the world.
The method of intimidation used to suppress discussion
of The Protocols has always been the same. It
OCCULT THEOCRASY
consists in suggesting that the person guilty of interest
in the subject is crazy or becoming so. As the average
mortal prefers to be thought sane by his fellow men,
the trick generally works.
A short review of the affray must be made. First
and foremost came a strong denial made by a Jew,
Lucien Wolf, who wrote the pamphlet : The Jewish
Bogey and the Forged Protocols of the Learned Elders
of Zion, (1920). Israel Zangwill, another Jew, also
wrote against the veracity of the Protocols. Then, in
America, followed articles by William Hard, in the
Metropolitan, ridiculing belief in the document.
More serious was the painstaking campaign undertaken
against the publication of the Protocols by the
chiefs of the U. S. Kahal or Kehillah, who intimidated
the editor, George H. Putnam, and. forced him to stop
the publication of the book by threats to call his loans
and thus ruin him financially. The Beckwith Co. was
eventually induced by the Jewish Anti-Defamation
League to enclose in every copy of the edition they
published a small pamphlet containing the denial of the
contents of the Protocols.
Among the Gentiles found ready to deny the truth
of the Protocols was a certain du Chayla, also a Mrs. Hurl-
but and the notorious Princess Catherine Radziwill
who had previously reached the pinnacle of self-advertisement
by having had herself sentenced to a term of
imprisonment in South Africa for forgery in 1902.
It seemed as if all the denials against the Jewish authorship
of the Protocols had been made, when finally in
1921 the London Times made the sensational discovery
through one of its correspondents in Constantinople,
a Mr. X. - of a French book which they called the
Dialogues of Geneva, published anonymously at Brussels
in 1865. It was this book, the Times affirmed, which
RITE OF M1ZRAIM
411
had been plagiarized by the author of the Protocols.
The publication of this discovery by the Times
seemed to have closed all further discussion tending to
prove the Jewish authenticity of the Protocols and
very little has been heard since on the subject.
Yet, to use the words of the Zionist, Max Nordau,
during his violent quarrel with another Zionist, Asher
Ginzberg : Audealur et altera pars. It is this other side
of the story which the reader is now asked to hear.
The book The Times called The Geneva Dialogues
bears in reality the following title : Dialogues aux
Enfers entre Machiavelli et Montesquieu. It had been
published anonymously in Brussels in 1864. The introduction
ends thus : " Geneva, October 13, 1865 ".
It was soon discovered by the police of Napoleon III
that the author of the book was a certain lawyer,
Maurice Joly, who was arrested, tried, and sentenced
to two years' imprisonment (April 1865), as it was
averred that he had written his book as an attack
against the government of Napoleon III to which he
had lent all the Machiavelian plans revealed in the
Dialogues.
A short sketch of the author's life is necessary in
order to understand the spirit of his book.
Maurice Joly (1831-1878), was born at Lons-le-Saulnier.
His mother, nee Florentine Corbara Courtois, was
a Corsican of Italian origin and a Roman Catholic. Her
father, Laurent Courtois, had been paymaster-general of
Corsica. He had an inveterate hatred of Napoleon I.
Joly's father was Philipe Lambert Joly, born at
Dieppe, Normandy. He had a comfortable fortune and
had been attorney general for the department of Jura
for a period of 10 years under Louis Philippe. Maurice
Joly
was educated at Dijon and began his law studies
there, but in 1849 he left for Paris.
OCCULT THEOCRASY
There, thanks to his maternal grandfather's masonic
associations, he secured, just before the Coup
d'Etat in 1851, a post in the Ministry of the Interior
under M. Chevreau. In 1860 only, he terminated his
law studies, - he wrote several articles, showed a
certain amount of talent and ended by founding a
paper called Le Palais for lawyers and attorneys. The
principal stockholders were Jules Favre, Desmaret,
Leblond, Adolphe Cremieux, Arago, and Berryer.
Joly was a Socialist. He wrote of himself: " Socialism
seems to me one of the forms of a new life for the peoples
emancipated from the traditions of the Old World.
I accept a great many of the solutions offered by Socialism
but I reject Communism either as a social factor
or as a political institution. Communism is but a school
of Socialism. In politics I understand extreme means
to gain one's ends - in that, at least, I am a Jacobin. "
Friend of Adolphe Cremieux, he shared in his hatred
of Napoleon III. He hated absolutism as much as he
hated Communism and as, under the influence of his
Prime Minister Rouher, the French Emperor led a
policy of reaction, Maurice Joly qualified it as Machiavelian
and depicted it as such in his pamphlet.
In one of his books he wrote of it :
" Machiavelli represents the policy of Might compared
to Montesquieu's, which represents the policy of
Right - Machiavelli will be Napoleon III who will
himself depict his abominable policy ". (From Maurice
Joly - Son passe, son programme - by himself, 1870).
And here comes the important point which the
Times omitted to put before its readers when it made
the sensational discovery about the Dialogues of Geneva
in 1921!
Maurice Joly, who hated Communism and, in 1864,
ascribed the Machiavelian policy of Might over Right
RITE OF MIZRAIM
to the Imperialism of Napoleon III, was evidently
ignorant of the fact that he himself was no innovator,
for, long before he ever entered the journalistic or political
world, the very theory which he had tried to expose
and refute had been the guiding principle of a group
of ardent revolutionists, promoters of Communism,
and worthy followers of Illuminatis and Babouvists,
the group of Karl Marx, Jacoby, etc. the agitators of
the 1848 revolution.
Long before Maurice Joly's book Dialogues aux Enfers
entre Machiavelli et Montesquieu had made its appearance,
another book bearing much the same title had
been published in Berlin in 1850. It was called
Machiavelli, Montesquieu, Rousseau
by Jacob Venedy and was published by Franz Dun-
nicker, Berlin. 3
Jacob Venedy, the author, was a Jew, born in Cologne,
May 1805, died February 1871. Owing to his revolutionary
activities, he was expelled from Germany and
sought refuge in France. "While living in Paris, in 1835,
he edited a paper of subversive character called he Proscrit
which caused the police to send him away from
Paris. He then lived at Le Hâvre. Later, due to the
intercession of Arago and Mignet, friends of Adolphe
Cremieux, he was once more allowed to return to Paris.
Meanwhile, he had published a book, Romanisme,
Christianisme et Germanisme, which had won for
him the praise of the French Academy. Venedy was a
close friend and associate of Karl Marx. He had spent
the years 1843-44 in England which at that time was
the refuge and abode of all the master minds of the 1848
revolution. In 1847 Venedy was in Brussels with Karl
3.L. Fry, Waters Flowing Eastward.
OCCULT THEOCRASY
Marx who had founded there the secret organization
called " The Communist League of Workers ", which
was eventually brought out into the open under the
name of " The International Society of Democracy "
(Societe Internationale de la Democratic).
In 1848, after the February Revolution, Venedy
returned to Germany, still in the company of Karl
Marx. He soon afterwards became one of the chiefs
of the revolutionary Committee of Fifty, organized
at Frankfort-on-Main in March 1848. Venedy was sent
as " Commissar " into the Oberland to stand against
Ecker. In Hesse-Homburg he was elected a member
of the Left and took his place in the Committee of
Fifty. It was at this time that in Berlin he published his
book Machiavelli, Montesquieu and Rousseau, upholding
the ideas of Machiavelli and Rousseau for the
slavery and demoralization of the people.
When order was once more re-established in Germany,
Venedy was expelled from Berlin and Breslau.
He was an active member of the Masonic Order
Bauhlitte which was affiliated to the Carbonari. (See
Die Bauhlütte for Feb. 25, 1871).
It is to be regretted that the Times, which had started
an investigation to trace the authorship of The Protocols
of the Wise Men of Zion, and lift it off the shoulders of
Jewry upon which it rested, should have missed looking
into the literary and revolutionary activities of Jacob
Venedy.
Following the apparent contradiction between Jacob
Venedy and Maurice Joly, one showing the Machiavelli
and Rousseau policy as that of triumphant Commu
nism, whilst the other makes it the policy of Reaction
and Imperialism, one is apt to overlook the link between
the two. The student of the 1830-1848 period of history
is here confronted by a remarkable fact.
RITE OF MIZRAIM
Fould, the Rothschilds of Paris, London and Vienna,
Montefiore, Disraeli, the Goldsmids, were not less Jews
than Karl Marx, Moses Hess, Jacoby, Lassalle, Venedy,
Riesser. The Liberal Conservatism of Disraeli, the
reactionary Imperialism of Fould and the revolutionary
Communism of Karl Marx all point towards the same
aim, namely, the establishment of Jewish power, whether
under a Constitutional Monarchy, an Empire, or a
Republic. And although their respective activities seem
to stand so far apart, yet they are all linked, all tending
towards the same end. One of the most striking instances
is the case of Adolphe Cremieux who played a prominent
part in the period we are now concerned with, and
who was connected with all parties and actually helped
form the centre which united them all, viz. The ALLIANCE
ISRAELITE UNIVERSELLE, which was, in fact, the central
Kahal for Universal Jewry.
The life of Adolphe Cremieux and the activities of
his Jewish contemporaries, belonging to widely divergent
social spheres, illustrate forcibly the concerted
plan of Judaism to reach its secret Messianic hope of
world domination.
Until about 1848, it seemed somewhat difficult to
show conclusively the link between Judaism and
Illuminism, Communism and Capitalism, but a close
study of the life of Adolphe Cremieux, and that of
his confidential agent, Leon Gambetta, throws full
light on the subject.
Whereas in Gentile life, there is an unbridgeable
abyss between Conservatism and Anarchy, Religion
and Atheism, there is no such chasm in the Jewish
mentality. There, all currents, no matter in what
direction they may seem to flow, are finally united and
channelled in one unique direction.
If it has been somewhat difficult for historians of
OCCULT THEOCRASY
the French Revolution to see the close link between
Judaism and Illuminism, we repeat that no such difficulty
exists for the student of the 1848 revolutionary
period, after he has followed the life of Adolphe Crémieux
and the activities of his Jewish contemporaries.
The main difference is that the term " Illuminism "
used in the 18th century is replaced by the wide term
Freemasonry which embraces all the existent secret
societies.
Adolphe Isaac Cremieux (1796-1880) came from a
Jewish family of the South of France, that had members
in Aix, Nîmes and Marseilles. 4
In his youth, Cremieux was an enthusiastic admirer
of Napoleon I ; yet in 1831, he pronounces the funeral
eulogy of the ill famed revolutionist of 1789, the Abbe
Gregoire. He chose law as his profession and was admitted
to the Bar at Nimes in 1817.
Briefly, Cremieux's life may be viewed from three
sides : 1st, his racial Jewish activities, 2nd, his Masonic
activities, 3rd, his political influence.
Cremieux's racial Jewish activities are exemplified
by the part he took in the Damascus Affair with Moses
Montefiore, a Jew of England, when Jewry successfully
but unconvincingly silenced the accusation of ritual
murder committed upon the Catholic priest, Father
Thomas, at Damascus, in 1840. He had a prominent
share in the foundation and development of the Alliance
Israelite Universelle. Officially founded in 1860, this
international union of disseminated Jewry had, as we
know, existed for centuries, but after the Damascus
4. Gaston Cremieux, another member of the same family
(1836-1871) was an active Socialist and Revolutionary. He participated
in the Paris Commune and was court-martialled and
executed in 1871.
RITE OF MIZRAIM 417
affair, the Jewish leaders knew that they had attained
sufficient power to feel enabled to show to the whole
world that although the civil rights they enjoyed had
been granted them by different countries, the real
allegiance of each and every one of them was due to
their Jewish nationality.
The Masonic activities of Adolphe Cremieux were
many and powerful. His connection with Louis Bonaparte
and his brother, who both were affiliated to the
Carbonari, would suggest that he was also connected
with this secret society. But it is a fact that Cremieux
belonged to the Lodge of Mizraim, the Scottish Rite,
and also the Grand Orient. He was in the Supreme
Council of the Order of Mizraim and, at the death of
Viennet, in whose person the Grand Orient and the
Scottish Rite had been united, Cremieux succeeded
him as Grand Master.
The political activities of Cremieux are also manifold
and varied. In his youth, he had been an admirer of
Napoleon I and later became an intimate friend as
well as the legal adviser of the Bonaparte family and
joined their party which was undermining the government
of Louis Philippe, son of Philippe " Egalite "
In 1848, he was one of the most ardent supporters of
Louis Napoleon and took an active part in the overthrow
of Louis Philippe. He had been one of the foremost
speakers in the association known as the Campagne
des Banquets which had done so much to promote the
Revolution of Feb. 1848.
He became a member of the provisional government
and was appointed Minister of Justice. He strongly
advocated the candidature of his friend, Louis Napoleon,
for the post of President of the French Republic.
Cremieux had had hopes of being made Chief Executive
under Louis Napoleon and thus play in France the
418 OCCULT THEOCRASY
same role which Disraeli played in England, that is
ruling the country from Behind the Scenes. Both Disraeli
and Cremieux had the same financial backing,
namely the wealth of the Rothschilds and Montefiores
who, in London, were friends of Disraeli and, in Paris,
friends of Cremieux. Cremieux was therefore keenly
disappointed when General Cavaignac was appointed
Prime Minister in the Republican Government of Louis
Napoleon, and as a revenge, he directed his activities
against the Prince President, his former friend. He
became so hostile to him, that in 1851, after the Coup
d'Etat of December 2, by which Louis Napoleon recreated
the Empire and assumed the title of Napoleon III,
Cremieux was imprisoned at Vincennes and Mazas.
After his release, he made himself the champion and
defender of the Communist associates of Karl Marx,
the revolutionaries Louis Blanc, Ledru Rollin, Pierre
Leroux and others.
His untiring efforts were directed against the Empire
in general and Napoleon III in particular, and he consorted
with all the Emperor's enemies, among them,
Maurice Joly, the author of the Dialogue between Machiavelli
and Montesquieu. After the overthrow of Napoleon
III and the defeat of France at the hands of Germany
in 1871, and the establishment of the Republic,
Cremieux once more took an open part in the political
affairs of the country.
He pushed to the front his former secretary Gambetta
and effectively directed him in his shady negotiations
with Bismarck, the latter himself being guided
by the Jew Bamberger (1852-1899), a former revolutionist
of 1848, but who, having found refuge in France,
had been for many years manager in Paris of the
Jewish Bank Bischoffsheim and Goldschmidt. He was
one of Cremieux's friends, and the war could not affect
RITE OF MIZRAIM 419
the ties linking the Jews united in the Alliance Israelite
Universelle.
From 1871 until his death, it can be safely asserted
that Cremieux as President of the Alliance Israelite
Universelle and Grand Master of the Scottish Rile.
exercised a tremendous influence upon the anti-religious
campaign which followed the Franco-Prussian
War. In this as in all his lifelong activities, Cremieux
was only obeying the teachings of the Talmud and
trying to destroy every religion but that contained in
Judaism. His favourite theme was that there should
be only one cult - and that cult should be Jewish.
At a general assembly of the Alliance Israelite Universelle,
on May 31 1864, Cremieux had said : " The Alliance
is not limited to our cult, it voices its appeal to all
cults and wants to penetrate in all the religions as it
has penetrated into all countries. Let us endeavour
boldly to bring about the union of all cults under one
flag of Union and Progress. Such is the slogan of humanity.
" 5
One cult, one flag ! Are the Protocols of the Wise
Men of Zion or the speeches of Machiavelli in Joly's
book anything but a lengthy exposition of the ideas
briefly expressed by Cremieux ? His activities are one
of the clearest examples of Jewish internationalism
and Jewish efforts for the realization of the Messianic
ideal.
The Alliance Israelite Universelle issued from the
Rite of Mizraim plus Universal Freemasonry, subsidized
by International Finance, would spell the doom of
Christian civilization, the destruction of nationalism,
the death of nations upon whose ruin has been erected
5. " Union and Progress " was the name given to several
revolutionary associations and also to several Masonic Lodges.
420 OCCULT THEOCRASY
a new Temple of Solomon, containing the treasures and
material wealth of the whole world, and over which is
placed the six pointed star of ZIONISM.
6
Leon Gambetta (1838-1882) an Italian Jew, obtained
French naturalization on Oct. 29, 1859, and in 1862
became the secretary of Cremieux. He was Depute in
1869, Dictator of National Defence, head of the War
Office and Minister of the Interior after the Commune
of 1870 and Dictator again after the Coup d'Etat of the
President of the Republic Marshal MacMahon in 1877.
The following quotation from a letter which he wrote
to his father on June 22, 1863 is interesting.
" My chief, Maitre Cremieux, treats me as if I were
his adopted son, and if within three years time he is
elected a deputy (which is quite possible) my career
will be settled once and for all. I must devote myself to
law and politics, and then I may hope to triumph over
"7
all obstacles and finally to attain great honours.
6. The means for the attainment of Crémieux's ambition are
set forth in a book entitled Paris, Capitale des Religions, by
Jean Izoulet.
7. P. B. Gheusi, Gambetta, Life and Letters, p. 207.
The plurals for acronyms such as MP add only an S, to become MPs.
The term is used in situations where the law is changed, making a previously committed lawful act now unlawful. Sir Stuart Bell used the term "retrospectivity" to describe the Thomas Legg audit of MPs' expenses. Usually the terms ex post facto law or retroactive law are used
Abstain on any particular resolution.Abstained because the resolution appeared to put forward new definitions, and was not really a new agenda.Abstains totally, then further brain damage will be caused.Abstain when it comes to abortion issues?Abstain in the vote on the government's final budget today.Abstained on the substantive vote.Members were also instructed to completely abstain from all drugs.Abstain in national elections.Abstained from voting at the march 11th meeting.Abstain on the issue!Most labor mps, including the whole front bench, then abstained on the substantive vote.Abstain from sexual intercourse; or use a latex condom properly, every time you have sexual intercourse, with every partner.I only abstain from doing them any good, in the full belief that we ought not to cherish serpents.
(if capitalized, Parliament refers to a specific country's legislative body)"Most forms of democratic government have a parliament or representative legislature.""The American colonists were angry at the British Parliament for raising taxes on them.""The parliament in Iceland is called the Althing."
The suffragettes failed to get the vote due to men being belived to be the superior race. It was believed up until 1884 that women were a husbands possesion. Victorian woment were expected to be the 'perfect being' - beautiful, elegant, loving and demure. The suffragetes used many ways to try and get their views across, such as petitions ( for example one in 1866 1500) women signed it and presented it to parliment. Various women society joined together, and called themself the suffragists they proteseted peacefully. They got no where, as they weren't getting attention they were simply brushed under the carpet. Therefore, in 1903 Emmeline Pankhurst formed womens political and social group. They were to be much more militant. Holding mass meetings and disrupting 10 downing street. Although, gaining publicity from their extremist actions, the were loosing support aswell. Simply British culture between 1900- 1914 has always seen men as a dominating race. Politicians of this time that believed women should get the vote, needed to go through bills which were introduced to get them the vote however other MPs, conservatives and house of lords blocked these wishes. It was believed women were ignorant to the parlimentary system, and therefore would make ridiculous decissions. Aswell as being renowed as pure, mens arguement that women would lose there gentle spirit. They thought women should be at home looking after the home and children. Women do not fight it wars, so why should they have a right to vote. If woment which are in the suffragettes get to vote, it would be violent struggle who do vote, not the intelligent women of this time.
Members of Parliament, whilst in the House of Commons, may not refer to each other in the second person, but must always use the third person. Traditionally, Members or Parliament do not refer to each other by name, but by constituency - "the Honourable Member for [constituency name]. If the Member of Parliament is also a member of the Privy Council, the address would be "the Right Honourable Member for [constituency name]. It is not always practical to expect Members to remember the constituency names of all of the participants to the debate, so referring to each other as "My (Right) Honourable Friend, Lady or Gentleman" is accepted.
They are simply known as Members of parliament, although in addressing them by letter you would refer to them as 'The Right Honourable....'(whoever). In the House of Parliament, MPs correctly address each other in debates as 'the Honourable Member'.
akporyoe samuel
Hurler (MPS I H), Hurler-Scheie (MPS I H/S), Scheie (MPS I S), Hunter (MPS II), Sanfilippo (MPS III), Morquio (MPS IV), Maroteaux-Lamy (MPS VI),
MPS I, MPS III, MPS IV, MPS VI, MPS VII, and MPS IX are inherited in an autosomal recessive manner which means that affected individuals have two altered or non-functioning genes,
The British House of Commons...In the British House of Commons, the house is split into two sides - left and right. Members of the Government's political party sit to the Speaker's right hand side, whilst MPs in the opposition party sit on the benches to the Speaker's left. The front bench of both sides is reserved for member of the Cabinet and Shadow Cabinet.
It depends on what constituency of Ottawa, here's a website where you can find all the names of MPs past and present http://www.parl.gc.ca/ (once you click on current MPs it will bring you to another website where you can find name of past MPs) Hope this helps out !
528In total there are 646 Members of Parliament (MPs) in the UK Parliament. Excluding the 59 Scottish MPs, 18 Northern Irish MPs and 41 Welsh MPs, there are 528 English MPs.
No. Only MPs from Scotland are Scottish MPs. There are MPs in Westminster from Scotland, England, Wales and Northern Ireland. There are also MSPs, which are Members of the Scottish Parliament. They are different to the Scottish MPs. MPs attend Westminster in London. MSPs attend the Scottish Parliament in Edinburgh.
MPS Finance was created in 2001.
MPS Group was created in 1992.
mps/mpc=1